Oh, Aronofsky! The Art of Perfection

As an adolescent, I had nurtured myself with the idea of being an over-achiever. And whenever my dissatisfaction wedged gaps between my desires and my dreams, my father had always calmed with honey-sweetened words, such as, “Perfection is an unreachable concept. It is a state of imprisonment that you are constantly searching.”

At the age of fourteen, such words didn’t hold much worth to me, laden with insecurities as I used to be, and I do not proclaim that I understand the magnanimity of them a decade later. All I do understand is the innate need of the human species to achieve something more than their present state, call it perfection, call it a mere rise from the summation of mundane moments. Whatever be the case, we are constantly in an act of motion, in an act akin to thriving. Perhaps that was what attracted me the most about Aronofsky when I had watched Black Swan for the first time.

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The one sequence and quote that propounds the psyche of Black Swan

Aronofsky’s capability to create a monument of over an existing art form has always attracted the audience. In Black Swan, he enlivened Tchaikovsky’s Swan Lake, only to modulate it with realism and a touch of obsessive surrealism. Lacing what might superficially appear as nuances of the psychological thriller genre, he constructed Nina (Natalie Portman) as a character suffering from schizophrenia and borderline personality disorder. In my very first watch of Black Swan, I was too lost in the artistic visuals, frames and the lithe grace of Portman to actually comprehend the audacity of Aronofsky’s ambitions. Afterward, I was flabbergasted by the conceptualization of Nina’s character sketch, of course. Aronofsky creates a schizophrenic protagonist to deconstruct Nina into two separate mirror halves, just as Tchaikovsky’s Odette (White Swan) and Odile (Black Swan) were. But instead of two separate entities, he merges the two into a climactic conjugation of ballet and sequestered cinematography, thus giving a resolution to the eternal trope of postmodernism, that of the unreliable narrator.

Aronofsky repeatedly plays with the motifs of doppelgangers in Black Swan, and even though the presence of an unreliable protagonist is constantly upheld through Nina’s interactions with her mother and her ballet academy director, he still toys with the audience as to whether the mirror halves are created in lieu of the original Swan Lake or for the psychological thriller genre of the film. But where does the presence of a mentally disturbed protagonist collage into the bedrock of perfection? Perfection, after all, is supposedly an unreachable linear concept, right? Sadly, wrong. And that is what Aronofsky sews in through the leitmotifs of not one, but two of his films. Perfection, to him, is an act of completing a full circle. Nina starts as a partially formed canvas, but when she performs her dramatic fall in the end, the myriad spectrum of colors and feathers now completed, she still etches herself on that canvas, only this time, the canvas holds itself grounded into realism. Does this break the fragmented narrative, so very salient in postmodernism? Yes, it does. And hence, conflict arises. From flaying herself to actually stabbing a version of the Black Swan (Mila Kunis), Nina breaks ground that is structured enough to uphold her perfection, the open ending only propounding the act further. The sheer genius of Aronofsky, however, does not lie on the fact that he could present a psychological thriller inspired from Swan Lake, but the fact that he could present the original in a postmodernist narrative and still break each of its tropes in the end. Perhaps the same concept applies to his newest and most ambitious project till date: Mother!

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The convergence of a thousand emotions through the eyes of “her” (Jennifer Lawrence) along the film’s narrative, accompanied with the haunting silences, create a sequence of ongoing circular patterns throughout the plot.

Aronofsky sped eons into the past with Mother! He unraveled biblical allegories, studied them intently and then presented the same through the simplistic narrative of his newest film. The question, however, was the passage of time. Unlike Black Swan, which can easily be characterized through its modern-day setting, Mother! dwindles between the the past and future, taking bits and pieces throughout the ages. The fact that “Him” (Javier Bardem), the only character with a capitalized pronoun for reference, is a writer, suffering from writer’s block, that he is being celebrated by his mob of followers and publisher (Kristen Wigg), entail that the setting is contemporary. Yet, the structure of the house Him and her live in, its surroundings, the absolute silences succumbing around them, also alienates the setting from the passage of time, as if the place of narration is a sentient being in itself, freed from the constraints of time. Now, what does that remind you of? Well, with all his biblical allegories, simply put, the house is a representation of Eden.

The plot of Mother! is an act of decay. The story begins in silence and ends with rage and fire. In other words, Mother! is a deconstruction of chaos. But, where does, once again, Aronofsky’s perception of perfection fit into the narrative? Mother! is a story of Mother Earth’s (referred to as her. Notice, without any capitals) death. But if it is a case of death, why is it an act of perfection? In old-school pagan philosophy, perhaps death is considered the beginning, and that itself denounces the concept of perfection. But Aronofsky fiddles with the idea further, through Bardem’s Him (in capitals, because he is represented as a version of God, the creator), and makes endless cycles out of a single narrative. Does this, on a higher dimension, construct a singularity? Perhaps, because what is super-intelligence, if not sentient human thought? In the house of Eden, Him and her exist in marital bliss, until uninvited guests come and crowd their home. Adam, referred to as man, (Ed Harris) ushers in Eve, referred to as woman (Michelle Pfeiffer), and they usher in Cain, referred to as the oldest son (Domhnall Gleeson), and Abel, referred to as the younger brother (Brian Gleeson). The rise of human thoughts, ranging from lust to greed to wrath, each encompassing the concepts of sin, thus find themselves existent in Eden sequentially. Satan, if exists, dwells, therefore, in the lingering essences of each emotion felt. The stage is thus viscerally set. So, when the guests start increasing, and the house descends into chaos, mother cannot take it anymore. She is suffocated, broken and an alien in her own skin. And when their child, the fruit of the mother, is murdered, his flesh eaten by the intruders, the climatic collapse is thus reached. She brings down the house in flames, something akin to the natural disasters that the planet’s species has often faced. And perhaps that should have been the message, that we, as a species, are murdering the mother, something that any other director would have blindly followed, in order to ingrate into the audience’s minds about a social message. However, Aronofsky, being the mad genius that he is, would have none of that plaintive one-dimensional storytelling.

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The last smile: A laughing Him recreates the world again.

So, he once again inoculates his concept of perfection, wherein after the mass burning, only an unscathed Him and a now broken, burned and near-death her survive. And once Him obtains the crystal inside her’s ripped-out heart, he creates Eden once again, with a new mother. But the question is, what does Aronofsky propound through this act of repetition? Is God inherently merciless? Is God a sociopath who refuses to mourn the death of the mother? Or is God only an idea, who himself is chained to the act of an infinity loop? Whatever it is, he imbibes the deconstruction of Him’s character sketch into the very perception of perfection, once again piecing together the concept of visualizing perfection as a closed circle, an ouroboros, if you will.

Perhaps perfection, thus, is a singularity of a milieu of philosophies in itself. It rises from cogito ergo sum and thwarts upon the boulder of Sisyphus’s curse. Whatever it is, Aronofsky paints upon Black Swan and Mother! his endless shades of fragmented thoughts, and creates something akin to infinity, a place where I believe perfection happily dwells.

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Glitz, Glamour and Homophobia

100 minutes into Madhur Bhandarkar’s Heroine, Shahana Goswami proclaims with blithe arrogance, “I mean, for god’s sake, I am not a lesbian.” And in the wee hours of dawn, I am thwarted by the force of a realization. The entertainment industry that has encumbered me since my earliest memories of a sun-kissed childhood has been patronizing homophobia for decades, sometimes with casual mockery wrapped in rib-ticklers, and sometimes rather insidiously.

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Bhandarkar’s Heroine, where homosexuality was openly insulted.

Oh Bollywood! So pretty with your sparkling clothes, your larger-than-life stories and those fantastical songs that have led to every other citizen in this country to dream about romancing with their Prince Charming or Dream Girl in the exquisite beaches of Santorini or in the snow-laden mountains of Switzerland. And like every other parched romantic soul, I too have grown around the colors of Bollywood, having spent a childhood merrily dancing to Sri Devi’s “Hawa Hawai” and Karisma Kapoor’s “Le Gayi”. But the minute when all the pretty facades crumble into dust, its flaws are left for all to be seen, or mostly in our case, sadly unseen.

Take for instance the tear-jerking blockbuster that Karan Johar produced in 2003. Kal Ho Naa Ho was heralded as the film of its generation, with its dreamy montages of New York and the Brooklyn Bridge, Preity Zinta in her pretty red dress, and a charismatic Shah Rukh Khan, as always, stealing the thunder from everyone else as he essayed the role of Aman. However, rip all the fanfare, and you remember a forgettable character that went by the name of Kaanta Behen, the maid at Saif Ali Khan’s apartment, who was openly homophobic. Presented as nothing but a comedic subplot, this woman kept misunderstanding the two men as lovers, and when the homosexual DJ came by in the song “Maahi Ve”, I remember quite clearly the horrible shove she gave to the poor fellow when he was merrymaking with the others. And to think that Johar, an openly gay man at present, would endorse such an instance of blatant homophobia in a film he produced. You can always say that times were different in 2003, but when is the right time to endorse homophobia?

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Johar’s Kal Ho Naa Ho, where homophobia was insidiously promoted as a comedic subplot.

Now fast-forward half a decade into 2008, when Johar’s next venture, Dostana, released. Unlike its sentimental predecessor, Dostana was a slice-of-life comedy where two young bachelors (played by Abhishek Bachchan and John Abraham) are looking for an apartment to settle into in the thriving city of Miami. In a “hilarious” twist of events, they finally rent an apartment with the film’s oblivious female lead, played by Priyanka Chopra, where they pretend to be homosexual lovers, while incessantly trying to win the affections of Chopra in reality. This, perhaps, seems a normal plot for a romantic comedy, until of course Kirron Kher, who plays the mother of Bachchan, appears on the screen. An openly homophobic character, her caricature is presented with item numbers where she sings of the torment that she is cursed with as her son is supposedly homosexual in “Maa Da Ladla Bigar Gaya” (trans: Mommy’s Boy Got Spoiled). And suddenly, the entire theater joins in to this so-called laugh riot of normalizing homophobia.

Perhaps such examples appear almost minuscule, however, the latent truth underneath is petrifying. Bollywood is one of the most thriving industries in India, and its socio-cultural reach and influence is unrivaled by any other. As a peddler of art, I understand that mainstream cinema is the strongest weapon of expression of thought in contemporary society. From its widespread reach of audience to its presentation, cinema heralds a double-edged sword of influence upon the human mind. Identities are often constructed on the cornerstone of its aesthetics. Generations after generations are thus influenced by mainstream cinema in more ways than one. And desensitizing the mass toward blatant homophobia is nothing short of a harrowing blunder in the part of the entertainment industry. Remember that time when Kaho Naa… Pyaar Hai released and suddenly all the barbers where busily snipping away to make sure all the boys looked like Hrithik Roshan? Or the time when Goliyon ki Raasleela Ram-Leela hit the theaters one winter morning, and suddenly, all the shops were bustling with the hoards of cacophonous women, young and old, in their bids to buy the “Leela” earrings that Deepika Padukone wore in the film? That’s the extent of influence Bollywood holds in our daily lives. From the bell-bottom pants that can still be found in the concealed corners of almost every middle-aged man’s wardrobe, thanks to Amitabh Bachchan in the 70s, to that hideous turquoise bracelet that adorns the wrist of every other neighborhood bad boy, thanks to Salman Khan, Bollywood stays inoculated in every contour of our daily lives. So when such a colossal industry endorses, and in some cases repeatedly validates, something as toxic as homophobia, the consequences are grievous indeed.

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Man-hating lesbians and objectification, as promoted by B-grade films like Girlfriend

In 2004, a B-grade film called Girlfriend, starring Isha Koppikar and Amrita Arora, released in India. Perhaps the inconsequential plot was written solely to promote generic hatred for the opposite sex and objectification of a lesbian relationship. The film, although a box-office dud thankfully, has stayed in the minds of the thousands of folks who tune in to channels such as Zee Cinema or Set Max for a lazy afternoon of watching films on television, thanks to its repeated telecasts. In the film, Koppikar’s character is a man-hating possessive homosexual who is hell-bent on destroying her lover’s heterosexual relationship. Hitherto less known about the concepts of homosexuality in mainstream cinema, this film set certain devastating and downright delusional standards about the on-goings of lesbian relationships. Furthermore, the trivialized objectification of women, and thus lesbians, led to a generation of men and women conceptualizing lesbian relationships as nothing but a toxic and lust-driven experimentation between two women. And thanks to its constant telecasts, this insidious delusion still finds its audience in television almost every other week.

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Bhandarkar’s Fashion promoted a delusion that most of all male fashion designers are closeted homosexuals who publicly promote a heterosexual relationship in order to cover up their sexual orientation.

Bhandarkar’s blockbuster venture Fashion (2008) cemented Priyanka Chopra’s position as the most sought-after actress in Bollywood. However, the film also planted the seeds for the pathetically concealed homophobia that Bhandarkar kept promoting in his following directorial ventures. Aside from the fact that the film’s female protagonists instigated their partners to begin homosexual relationships with the designers they wished to work with, the film’s third lead Mugdha Godse had a disastrous plot where she married a fashion designer, who was a closeted homosexual, in order to publicly maintain his appearance as a heterosexual man. In a country like India, with its easily impressionable audience, this acted as the last nail to cement a delusion in the minds of the common man that most of all male designers who worked in the fashion industry were actually homosexuals. This stereotype also led to the shallow portrayals of multiple homosexuals who acted as supporting characters in the film to be presented as effeminate men for the sake of comic relief. In that context, every third Bollywood film in the 90s finds a mention as the go-to comic relief in that era was an effeminate man or a masculine woman (think Raja Hindustani).

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The New-Wave Bollywood Cinema: Aligarh, Margarita With a Straw, Kapoor & Sons

But somewhere, I still believe that all hope is not lost. Our present generation, although influenced by a thousand Bollywood stereotypes, are not as desensitized as their predecessors. Perhaps Dylan was correct, perhaps “The Times They are-a Changin'”, even if the cynical side of my psyche refuses to stake her hopes upon such romanticism. Because for the past half a decade, Bollywood has been flooded by films that speak otherwise. And ever so gradually, they are seeping into the undercurrents of mainstream cinema. Although considered art-house films by word of mouth, these films are finding their youthful audience silently, no longer considered as ostracized celluloid such as Fire (1996). Films such as Margarita With a Straw (2014) or Aligarh (2016) are gradually coming into the limelight, if not immediately, but gradually just the same. There is surprisingly a new-generation audience that is ready to accept films such as these, and they are not shelved into the moth-eaten corners of forgotten films immediately after their screening at some film festival. Even a mainstream jewel such as Kapoor & Sons (2016) starring Alia Bhatt, Fawad Khan and Siddharth Malhotra, where Khan portrayed a homosexual author, received accolades in mainstream award ceremonies such as the 62nd Filmfare Awards.

Of course there is always a backlash, as is always wont to be. Films such as Unfreedom (2014) that was based on Faiz Ahmed Faiz’s poem “Ye Dagh Dagh Ujala” bit the dust when the Indian Censor Board staunchly refused the release of this film . Similarly, Aligarh, based on true events, faced its fair share of censorship and counterblast because of its content about a closeted homosexual professor (Ramchandra Siras) of Aligarh University whose privacy was compromised when two men forcefully entered his premises to catch him having consensual sex with a man. After all, the journey was never meant to be easy. And change always comes at a price.

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Kolkata Pride Walk 2017, captured by Zoya Khan. Saintbrush

Cinema is the mirror that reflects the lives we lead, the choices we make, the desires we possess. And as we choose to change, perhaps it does too. We have come a long way from apologizing for villains, abusive relationships and stalkers from the 90s (looking at you, Shah Rukh Khan), and yes, the journey keeps getting harder by the day. Women with dusky skin are still considered outcasts in the Indian entertainment industry more often than not (Tannishtha Chatterjee, here’s hoping I see you in another wonderful film after Parched), the search for the fairest and the skinniest heroine still continues, and sexual objectification still churns the easiest money at the box-office (Mastizaade, Jism 2, Hate Story 3, the list goes on). You see, there are a lot of problems, and we are only beginning to think of possibilities of a solution.

But the times perhaps change, the faces change, the cities change, and life goes on. And suddenly, you wake up to a reality where hundreds can march proudly in the city streets, the colors of the rainbow raised high for all to see, unashamed, undaunted, and free. And yes, it is not easy, there are still those eyes that look at you with disdain, but revolutions weren’t won in a day and all you have is your choice to still believe. Perhaps that very faith keeps me going on as well. And so I write a thousand words, hoping to connect to every person who reads them, and give this world whatever little I can.

A Year of Words, Love and Melancholia

Dear Reader,

There are so many things I wish to tell you and for some reason, I feel I have run out of words today, at least the words that carry the weight of my thoughts at this moment.

My father would always tell me, “When you do not know how to tell a story, start at the beginning.” So the story of the The Indian Bibliophile started when on this day last year, my colleague and my full-time-nonsense-tolerating friend cajoled me into opening this blog. And now, here I am, wiser and stupider over the passage of 365 days, scribbling something she knows nothing about in this letter.

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Writer: A creature that scribbles things witlessly while its brain travels light years into inconceivable universes.

Stilted winter sunlight, the scent of old books, the touch of a warm cup of tea on your lips, the feel of newly-worn socks, and the sound of words—The Indian Bibliophile began as a home to all these images wrapped into one concoction of imperfection a year ago. Perhaps it began with my desire for a shelter, or perhaps it started because I wanted to scribble witless sweet-nothings for this boy I had once loved. Winter does make you believe in love and her thousand possibilities, does it not? Whatever it was, it grew into something more than shelter, something akin to home instead.

There would be words of appreciation for the poems I scribbled in the beginning, even so I could not help but believe that something lacked in them, as if the very soul of the words had long since bid adieu and now only the bittersweet lull of their sounds remained. And in search of their souls, I had traveled miles upon the meandering roads of the city that I had once loved, and now grown to un-love. But as time passed, and as is wont to Time himself, the words came by and the words went by, until the soul became a part of me, and inked only to bleed in bits through whatever I tried writing.

It was personal, this blog has always been so. Some held the memories of a love story that could only happen in another reality, while the others sheltered the fragile embers of a has-been. Whatever it was, it carries the scent of me, meager and unwound as it is, in this constructed and deconstructed world that we bear upon our shoulders as the weights of our respective realities.

They say it is nigh impossible, to open your doors and let the world view your elusive secrets when your blog is a reflection of the words you would often scribble only in the dark envelops of the nights. Yet melancholia teaches you, does it not? That whatever you hold as your own never truly belongs to you in the end. There is no I, nothing is about you, and your words are here to be given, until only they stay even after you have long since turned to dust.

So why does this sentimental, and somewhat childish, need to possess them still remain? Why is there still an itch to be answered, to be appreciated, to be needed, to be wanted, to be adored enough, so that my desire of acceptance is satiated in one form or the other? Because this is not just “my” blog, this is also an impression of the woman I have tried to become.

The Indian Bibliophile is not just me, or you, or the words between us. It does not comprise of the time it took to come to the crossroad where I can pen something that unravels so much of me that I now only have my meager hands to cover whatever I still wish to remain unseen. Whatever it is, it is a story nonetheless. And I promise, this one is just beginning.

So I thank you for reading my words, I thank you for loving my words, and I thank you for piecing me together until the woman I was on December 2016 now only stands as an unrecognizable poltergeist somewhere in the precipice of the past and present.

So I go on, somewhere in the recess between two consecutive waves, in a land where strangers become lovers, and lovers become strangers, until I reach the shores of another year once again.

Love,

The Indian Bibliophile

A Forest of Crimson Gleam

Images and montages,

Somewhere, the ‘I’ is lost in a star that still rages,

Glimmers here,

A touch of crimson there.

There she is, the blasted red. 

There he is, sitting tall on a wrecked bed. 

Was there once a a child?

Lost as she was in a forest of dread.

She went in search of adventures,

Blaming it all on her dear grandmother.

There she is, the blasted red. 

There he is, sitting tall on a wrecked bed. 

Mama once said,

Or was it just another voice in my head?

It is hard to tell,

The masks I wear always spin a different tale.

There she is, the blasted red. 

There he is, sitting tall on a wrecked bed. 

So there I go,

Stifled and sore,

I walk in a forest of crimson gleam,

Burdened with a thousand splendid dreams.

There she is, the blasted red 

There he is, sitting tall on a wrecked bed. 

I search for family,

I search for home,

I find a little hut,

And you see, you see, I am stifled and sore.

There she is, the blasted red. 

There he is, sitting tall on a wrecked bed. 

And there she is, my sweet grandmother,

The lame old dame,

The one who forever forgets my name,

Oh, what a shame, what a shame!

There she is, the blasted red. 

There he is, sitting tall on a wrecked bed. 

So I walk up to that beloved old hag,

But her teeth are sharp tonight,

And her beady black eyes glow with hunger when she catches my sight.

So I walk up to that beloved old hag,

And her skin is warm and covered in wet fur,

Her familiar frail batty skin now marred with scars.

There she is, the blasted red. 

There he is, sitting tall on a wrecked bed. 

And with her gravel voice that rises from her frothing mouth,

She beckons me, the hag with a wolfish snout.

So I sit by her bedside, those frail hands suddenly too big to fit in my palm,

And for a moment, I lose my little voice in alarm.

There she is, the blasted red. 

There he is, sitting tall on a wrecked bed. 

There he lingers, with his claws and his misty breath,

As he whispers to me, “Come closer, Little Red.”

And the darkness looms after,

There is pain, a few broken screams and the cackle of vicious laughter.

There she is, the blasted red. 

There he is, sitting tall on a wrecked bed. 

And when dawn breaks once again,

In a forest of crimson gleam,

There stands a being,

With blood in its hands,

And the taste of flesh in its mouth,

As it rubs off the last drop of red from its dainty supple skin.

There she is, the blasted red. 

There he is, sitting tall on a wrecked bed. 

And so you believed as Mama always said,

That once there were the Big Bad Wolf and Little Red,

And one night in a forest of crimson gleam,

The Wolf had feasted upon the corpses of her thousand dreams.

But did she ever tell you,

The story that only I knew,

Of an audacious little girl, so very blithe,

Of an audacious little girl, with a monster underneath,

Who feasted on a beloved old hag until she was nothing but blood and bones in a pile of heath?

So sleep now, little one,

Dream of wolves and little girls in coats of bleeding red,

For deep inside a forest of crimson gleam,

There still sits Red on a wrecked bed, still tearing into the sinews of a thousand lost dreams.

New Orleans: Memories of a Summer Lost

Summer has long since dwindled into the cold heart of winter, and I have found my home once again. The blues of the skies are now hidden, Calcutta busily robbing me off the luxury of gazing at infinite azures once again, dazed as she is about her overt familiarity. Sometimes it is the trees that I like to blame, the ones that pepper the sky with their mystifying green. Most of the time, however, it is the city’s blasted white noise that wraps me in this unwanted cocoon of ordinariness.

So as I sit in my favorite cafe, unable to differentiate between a Monday and a Saturday, the days now missing their individual gleam, moments chained into infinity loops of the same tasks over and over again, I drift off to New Orleans.

Between copious cups of piping hot tea, my only tether to reality, I travel 8, 801 miles effortlessly, I chase the sound of some nameless street musician’s saxophone as she plays ‘La Vie En Rose’, I chase the street magician who befuddles his crowd with lovable parlor tricks, and I chase the girl that I had been in those sleepless 48 hours in the Big Easy.

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New Orleans, an aging city, where the past lingers in every by-lane of the present, isn’t perfect, far from it. But then again, she never made promises of painting a pretty picture, did she? You see, you can find New Orleans in the French Quarter, in Bourbon Street, in the high roofs of St. Louis Cathedral or perhaps in the blowing winds by the Mississippi river. But then again, you can find her in the unnumbered potholes in her cobblestone streets, in the Southern lilt of her citizens, in the old beagle that sat with her older masters in Jackson Square and in the intoxicated homeless musician who played his saxophone for me sometime before dawn colored the skies.

I am no travel blogger. I cannot give you an inventory of the places you must visit in a city that is perhaps as confused as me. I cannot tell you that you must visit the French Quarters right before the sun sets and see all the voodoo witches reading the palms of tourists, or that the best time to addle your senses is at midnight in Bourbon Street. Because, you see, in my sleepless 48 hours, I have lived an eternity in the Big Easy. I have sat by the steps of some stranger’s house at St. Charles Avenue, only intending to do so for a few minutes, and I have let hours pass by instead, watching a couple in their seventies dance like unabashed adolescents to the blues of a traveling band. I have walked by the cobblestone street behind St. Louis Cathedral when the summer rains had decided to shower upon me, only to be saved by a stranger with green eyes and his red umbrella. I had spent hours standing underneath that crimson canopy and I remember falling in love with him. But when the sun shone saffron, us coincidental lovers had parted once again. And I have lived lifetimes sifting through the pages of moth-eaten yellowed books in the tiny haven of Faulkner Books, only allowing myself the luxury of a recess when the pangs for a Gelato set in. Because I went as a traveler, but New Orleans had made a home for me instead.

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And when I no longer wished to be lost in the crowds, I had walked by the hundred miniaturist shops that litter the city, tiny remodels of the American Civil War standing proudly in their ornate shelves, with my sister. I had feasted on prawns and craw fish in restaurants that charged a fortune, and I had devoured the delightful beignets, those sugar-coated warm pastries, at Cafe Du Monde, a cafe that had once seen the works of Tennessee Williams come to life in her little tables.

And now as I sit scribbling snippets of my memories, I wish I had more montages to travel back to, I wish I had stayed in the Big Easy a little longer, I wish I had lived a little longer. Because I have only a handful to offer you; because spending only an hour at the Saint Louis Cemetery, trying to remember the names of the dead is not enough. Because spending only half a twilight in the river-walk, begging to board that ship which sailed across the Mississippi is not enough. Because spending only a couple of hours standing on the deck of the Carnival cruise ship, the tunes of Ellington’s ‘Star-Crossed Lovers’ fleeting toward you, is not enough. Because a lifetime spent in the Big Easy is not enough.

You see, I am still in love with New Orleans. I am still in love with the stranger with those green eyes. I am still in love with the old couple dancing like the world would end the next day to a blues song. I am still in love with the artist who paints pictures of Mr Rabbit and His Three Red Balloons in the streets of the French Quarter. I am still in love with the three ladies who stood by a pink Cadillac on the Easter Parade. I am still in love with Cecille Robelet, a woman who slumbers in her grave in Saint Louis Cemetery. And I am still in love with the man with the sleeping dog, a man who would pen you a story for a dollar. And perhaps, just perhaps, I am still in love with the girl I used to be in the Big Easy.

The Love Stories of a Miniaturist

Father had always taught me to look at the bigger picture.

I would come from school, the itch of my dried-up tears begging to be scratched out of existence, my mangy hair disheveled from the hours spent in fighting my bullies.

Father would say, “One day, these memories will drown, and you will only remember its littlest fragments.”

Of course I refused to believe him then, stubborn little wild child that I used to be.

Now I only remember the strands of brown in her black hair, her raging beady black eyes, and the scratch of her nails in my arm, the scars long gone.

I was a miniaturist long before I discovered love.

I was searching for memories long before I lost myself in remembrance.

The little lane behind the assembly hall of my school, the one that witnessed me devouring the words of a hundred stories,

The golden intaglio of a hardcover’s title, its touch still sheltering the first moments of a childish smile that would often bloom in between my lips,

The taste of the first fruit in summer, its yellow-orange pulp finding little corners to hide in between my still-milk teeth,

I realize I have been collecting pictures long before I knew how to capture them.

So when he strode in between sixteen and seventeen, his towering frame overshadowing my little self effortlessly, I remembered the warmth of his embrace, his ever-encompassing arms still etched into my skin.

The love has long departed from my home, only its dwindling memory sometimes knocks at my doorstep, unwelcome yet unrelenting.

Yet Love never failed to thrash upon me after,

Sometimes, it was the lingering smile of a beloved,

In another, it was the lilt of his voice when he called me Red.

Time, my enemy in each story, has robbed me off the fervor,

Choosing only to leave a heart-shaped box of memories in his wake.

But the faraway caress of a past lover,

The kisses shared in the lovelorn lonesome evenings of an age-old staircase,

The softness of a lover’s wrist, wrapped in a hairband, the one never used to tie her crimson curls,

They have remained.

So when you arrived today,

My new guest, my newest curse, my new reason to crumble once again,

You asked me, “Why do you say you shall be gone?”

And I wished to offer you a thousand words,

I wished to tell you that I will remember the rebellious brown that glimmered underneath a golden street lamp in your black beard,

I wished to tell you I will remember the hapless smiles you would often offer me in between my chaotic words,

I wished to tell you I will remember you in the million similarities you found in me and the phantom memories of women you once knew,

I wished to tell you I remember the sound of Red, the color of her raging mane, the warmth in his arms, the image of her bare feet upon grass still covered in morning dew,

I wished to tell you that I have long since loved pieces of you,

Yet, I could only say, “A miniaturist’s curse, my friend. You shall be another memory I once knew.”

Padmavati: Death of a Childhood

I was seven years old when my father had brought us the DVD of Hum Dil De Chuke Sanam. Films, a privilege in my childhood, were something left to be seen in an unforeseen future, thanks to the strict instructions of my mother. So when the family would find a temporary haven in the various towns my father would be posted in due to his profession, the textbooks were imprisoned in the cupboards, and the fascinating “color” television, with its cable connection, would be the showstopper every evening.

In such an evening, I watched my second Bollywood film (the first being Taal) with my sister. Truth is, I didn’t much care about the story then, perhaps because at seven I was ill-equipped to understand it, or perhaps I was too intrigued to swallow in the visual art of every frame in a Bhansali movie. But even at seven, I knew that Aishwarya singing with a sitar on a palatial marble terrace in ‘Albela Sajan’, or a lovesick Salman chasing a lehenga-clad Aishwarya across the amber courtyard in ‘Aankhon ki Gustakhiyan’ were frames to remember.

Days later, I would find myself in silent afternoons, dancing to ‘Nimbooda Nimbooda’ and ‘Dholi Taro Dhol Baje’, my mangy bob-cut hair never stopping me from reveling the essence of my then-untouchable womanhood. That was the power of Sanjay Leela Bhansali’s films, it could even bring a wild child to desire of waist-length hair, doe eyes and blooming crimson lips, all wrapped in the silk of monochrome sarees.

Of course, I grew up after. I realized that a woman can be just as much a feminine goddess in a bob cut as she was in her flourishing raven mane, her unending braid twirling with every bounce of her hips. Of course, I grew up to know that every single one of these images in my head are just constraints that social standards set women to fit into, to box into, in order to comply individuals into set identities.

But then again, how can you ever outrun childhood?

How can you outrun the stories you read as a child?

In our little ways, we always find our way back into the altar of our childhood. A certain song, the lines of a poem we had read oh so long ago, perhaps even a quote from our favorite childhood novel, and suddenly the world around us deconstructs itself to reveal the pictures of our days of yore. After all, we are just children hiding under the masks of adulthood.

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So when I saw the trailer of Padmavati, Bhansali took me down memory lane. Perhaps it was the hauntingly beautiful background score, perhaps it was Deepika Padukone gracefully walking in those decadent Rajasthani sarees as the jewelry weighed her down, perhaps it was Ranveer Singh as Alauddin Khilji, roaring and laughing menacingly, and sending the subtlest shivers down my spine; whatever it was, the stories that my mother would read me by my bedside enlivened before my eyes once again.

I remembered the nights when Mother would read about Rani Padmavati, a fearless Rajasthani queen who burned herself alive with her hundred handmaidens, in order to escape a brutal fate in the hands of the Sultanate emperor Alauddin Khilji. Mother had described to me jauhar, the custom of immolating oneself alive in the name of honor, she had told me about sepaku, the custom of the Japanese samurai, and I remember how petrified I had been that night. I remembered my dreams of faceless women jumping into pyres, of men stabbing themselves with their swords before surrendering to their enemies. And I had held onto my mother’s arms in my dreams, and she has protected me ever since.

I do not know if Rani Padmavati truly existed in reality. In my adolescence, my cynical self had gone on to read a translated version of Malik Muhammad Jayasi’s epic poem Padmavat and almost laughed at the descriptions of magical talking parrots and women so courageous that their ideals seemed borderline delusional. And in my adulthood, I had realized that Padmavat, if not anything, was a brilliant piece of Sufi literature, and a pioneer in the genre of magic realism (and here you were thinking that only Marquez in the West and Murakami in the East were scribbling about talking cats and worlds with two paper moons).

But the past month, I had waited eagerly for December 1, when Padmavati would grace the theaters in my city. I was already assured about the the thousand criticisms it would receive, how every one of the magazine critics would fall upon the film’s cadaver like ravenous hyenas and cut it open with a milieu of complicated phrases. Yet, the child in me could not wait to see her most memorable folktale come live on screen.

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And then the media hit with the news of the film’s ban, all at the behest of a religious extremist right-wing group called Karni Sena, who seem to be under the belief that by banning this film, they would be protecting the respect and honor of women. Suddenly, the newspapers, the news channels, even my Facebook news feed, are littered by the updates about an extremist group wanting the heads of Deepika Padukone and Sanjay Leela Bhansali.

Films, at the end of the day, are the expressions of art, and my country, as much as I love her, has imprisoned art. Suddenly, the censor board is no longer the only patriarch in judging the quality of films. Suddenly, sentiments of every extremist group need to be satiated for the release of a film. Suddenly, art is an adulterous woman being stoned to death in a field of sand and blood.

An anecdote here, India has no dearth of raunchy, borderline sexist, slapstick sex comedies that are home to a hundred double entendres. Most of them do not even include a single ‘A’ certificate. Yet, the minute when a film is aligned by any form of political agenda, it bites the dust, a recent example of that being 2016’s Udta Punjab.

And this petrifies me. For I am a peddler of art, I live in words, I find stories in between the lingering silences of conversations and I dwell between the precipice of dying utopias and merging realities. So today, something has died inside of me. Maybe it is the memory of the lilt in my mother’s voice as she described Rani Padmavati’s beauty, maybe it is the image of a seven-year-old me dancing to ‘Nimbooda Nimbooda’ in one maudlin summer afternoon; whatever it is, I know a fragment of my childhood was still here until this moment. And now, it is gone.

 

The Toxic Idolizing of BoJack Horseman: An Observation

I remember Netflix seducing me to start watching BoJack Horseman as my writer’s block thwarted me into a literary oblivion in one of my nights at Texas. One episode, two episodes, three episodes later, I was hooked to the show. The character sketches, the hilarious caricatures, the sarcastic quibbling and the bouts of existential dread seeping into the general narrative of every frame of reference was my home turf. So, of course, like every other privileged millennial (I say privileged because my father still pays for the bombastic internet bills that I generate every month, thanks Netflix), I jumped the train and binge-watched all three seasons, my sluggish side dominating over every nuance of the headstrong, ambitious feminist I consider myself to be.

And yes, like every other fan of the show, I subconsciously picked my favorites too. Being a writer, and suffering from a lovable bout of existential crisis every morning before I brush my teeth, I connected to Diane immediately, although I could admire the ambition in Princess Carolyn. There was always the randomness of Todd in between, and especially since he is voiced by Aaron Paul, I immediately adopted him. But the character that I despised with every cell of my being was our self-loathing equine protagonist, BoJack.

And that brings me to the subject of today’s blog post. As is the proclivity of most friendships in this era of internet boom, the general discussion of things among a pack of garrulous friends usually turns towards the slug heap of the TV shows or movies we have been watching for the past few months. And that is when I noticed a rather dangerous, downright toxic, idolizing of our familiar equine. Suddenly, it is the “cool” thing to do, to idolize or relate to a self-loathing, validation-seeking, destructive man in his forties, and excuse your wholesome stupidity with a couple of quotes by the man of the hour, in every aspect of your life.

You romanticize your mental health issues? Quote BoJack.

You romanticize your inability to work on your relationships? Quote BoJack.

You romanticize your fanatical bouts of alcoholism? Please quote BoJack.

And suddenly, BoJack Horseman has become the iconic excuse for your misdeeds, for your inadequacy, for your general lack of trying to be a better human being.

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BoJack Horseman is a parody. The character sketch of the protagonist mirrors the flaws of our generation and it makes a well-made show out of it. Yet, a huge section of the audience decides to validate every one of his toxic actions through their dealings of their personal lives. Remember Fight Club? Yes, the déjà vu is immense.

The question then arises, obviously, as to why this character deserves to be a lesson, instead of an idol. BoJack cannot handle his singularity, socially or personally, simply because he is confused about his identity. That is not something inherently toxic. Honestly, most of us hail from a generation of confused romantics. But his way of handling his identity crisis by impulsively harming his personal relationships, pathologically setting about a chain of events that will indelibly hurt or ruin the people around him, perhaps even force them to their graves, is noxious.

His regular insults towards Todd, his fanatical ways of trying to sabotage Diane’s already failing marriage, his general disregard towards Princess Carolyn’s constant loyalty, his lack of empathy towards his mother, and most importantly, his actions that led to Sarah Lynn’s death are only the few instances where he has proved himself to be a harmful friend, partner, son and human being, whose absolution in the end of every other episode appears to be an over-stretched epilogue, unreal and unneeded.

And if these examples are not enough, let us not forget his actions in Tesuque, where he had gone to visit his old love Charlotte Carson. For the oblivious, she was the deer-headed woman whom BoJack had once loved during his youth and still fantasized about having the tranquil humdrum life of a married man and father in some nondescript city in the American heartland.

However, when he lands at her doorstep, he is shocked to see her settled, wholesome, and happy with her family of four. So, BoJack, being well, BoJack, proceeds to have a rather controversial, and mutually destructive, encounter with Charlotte’s daughter, Penny (Somewhere in the afterlife, Yash Chopra is taking notes for his sequel to Lamhe). Of course, you can defend our clueless protagonist and say he did not know the grave consequences of his actions, that he did stop himself and Penny from committing the irreversible act, but I ask you, how oblivious can a man in his forties be? Does he not know the consequences of sitting underneath the stars with a precocious and impressionable teenager? BoJack was a fingernail away from committing statutory rape. Let that sink in.

The entertainment industry, especially the self-aware TV shows that have been releasing for the past half a decade, is a mirror to our flawed selves. They raise a finger to our debaucheries, and repeatedly act as triggers for our self-introspection sessions. Instead, as is the superficial proclivity amongst the most of us, we validate our failed actions through them. We use the impotence of our inaction by claiming ourselves to be the seekers of anarchy, either by idolizing Tyler Durden or Nolan’s Joker. We validate our lack of empathy by idolizing Rick from Rick and Morty. We excuse our lethargy of trying to become a better version of ourselves by claiming to be a damaged and misinterpreted character, and BoJack Horseman feeds our ego. And so, narcissism wins the day. The act of idolizing becomes a ode to our constant search for seeking a sanction for our inabilities.

In the end of my rather passionate rant, I remember BoJack scribbling a note to his former colleague, Kelsey Jannings, and his words went along the following lines:

“Kelsey, in this terrifying world, all we have are the connections that we make.”

And yet, he failed to respect every single connection that he made. He failed to respect Diane. He failed to respect Todd. He failed to respect Princess Carolyn. He failed to respect Sarah Lynn. But most of all, he failed to respect himself.

And so his words faded amidst the motley of blotted ink and soaked paper in the ocean’s azure depths.

Prison of Words

Belle

Dreams of Delusion,

A little hope, perhaps a touch of illusion.

The painting colors itself.

The red rose bleeds some more,

My time is near,

My limbs are sore.

 

Was it a petal that fell this time?

Time, you see, is just a construct.

Cogsworth taught me that,

As Lumiere brightened those nights in the library,

Its ladders and trove of unfinished stories so very abstract.

 

The castle grows by the day,

Perhaps it stares me down in the curtains of the night.

The Beast no longer forbids me from stepping into the West Wing,

There are a thousand voices now, you see,

Happiness dances in denial of reality.

 

The rooms are filled with hopeful chatters now,

They say the prince is a beast no more,

That a beauty once came and reminded him,

He was human so very long ago.

Some call me his savior,

The others fear me to be an enchantress,

Hidden still, waiting, foreboding, behind the mask of a pretty face.

 

And so I hide,

I hide and I step out in the nights,

For the days are a stage,

The darkness a delight.

When the angel statues feel like the gargoyles of old,

When the polished curtains remind me of the torn covers, so very worn.

 

Beast

I watch her, oh Beauty, I watch you!

She walks into the cavernous library,

Asking so much from her provincial life,

And receiving so much more.

Gaston no longer leers at her,

His corpse still rotting, meat and bones now one, some thousand feet underneath,

Lost in some unremembered gorge.

 

And she sits, and she reads,

She dreams, and she forgets,

Only to spin the wheel of memories once again.

But every now and then,

When she makes a home in the prison of her words,

Those doe-brown eyes begging to be stared at for a lifetime of bliss,

I remember the dying rose,

That lonesome beautiful fragility,

And I wish, oh I wish,

That Beauty pricks those pale fingers once,

Only to lose herself in the color of crimson,

Unaware of the lingering red,

The petals or her bleeding death.

 

 

 

 

 

Alice in Winterland

The morning comes with the hues of gray,

A silence pervades.

Alice wakes up, somewhere between the dying night and a birthing dawn,

And pulls at the shades.

 

Piping hot tea, or was it a cup of hot chocolate?

The foggy mornings eat away at the memories,

Voices come and go, some happy, some sad,

Each smothered in a sheath of bittersweet dreams.

 

There is no rabbit hole anymore.

The snows have made sure to hide the gaping hole.

No Mr. Rabbit scurries away,

No Mad Hatter comes by to offer a cup of tea,

Even the Queen of Hearts has been blown off somewhere,

Perhaps by the winter winds, perhaps she was never here.

 

The evenings resemble the nights now,

And the nights become the final verses of lost evenings.

Crackling fire impregnates endless silences,

Somewhere, a bonfire rages.

 

The scent of Wonderland is lost now,

Magic dies a sad, sad death.

The Caterpillar no longer blows wisps of smoke,

The moon no longer reminds her of her favorite feline,

And the Cheshire Cat smiles between his riddles in another land.

 

So Alice traipses in reality,

Tweedledee and Tweedledum no longer in toe.

Colors no longer burst like blossoms in springtime,

The fireflies glitter no more.

 

The story has ended now,

Endings, after all, are just endings,

Happiness and sadness entwine like cumbersome strings,

And the Jabberwock no longer bats his dreary black wings.

 

 

#MeToo

When I was eight, Mama taught me that in our world, there was power in words no more.

When I was nine, and he had dug his nails in my backside, I screamed and told Mama, and Mama told me that in our world, there was power in words no more.

When I was twelve, and confused between angels and demons, praying for sinners and falling in love with sins, I stayed silent and prayed for mercy, because Mama told me that in our world, there was power in words no more.

When I was sixteen, and in love with wraiths, a hand clasped my mouth and showed me darkness, the abyss that awaited only for me, and when Mama’s words rung like church bells in an empty altar, I leaped into an endless chasm, because in our world, there was power in words no more.

And life traveled at her own pace, passing days in hours and moments in lifetimes, and the world grew darker and brighter, the demons danced with the angels, and the angels made love to the devils.

Time danced in her little cage, welcoming me into her gilded prison, as she sung sweetened songs of mercy to my ears. My pretty young heart beat to her swan-songs, to secret dreams and unfulfilled hopes. And for a minute, Mama’s words sounded truth no more.

And the world moved on, the seasons changed, yellow turned into saffron and saffron welcomed the grey mornings of winter, and somewhere in between, I was a child no more, I had a voice no more.

Until one morning, the fires burned again, and the world discovered that we could speak, and the angels began searching for their broken wings, and the demons no longer danced in secret in their souls at night.

Slit throats sewed in severed heads, only this time, a feeble swan throat no longer bore the burden of pretty broken faces, now the lionesses roared and the she-wolves howled, their broken bones, their scarred faces, their crippled paws in display for the world to behold.

They wanted to look away, oh they wanted to look away, color themselves blind and the devils gave them their masks, their masquerade almost as grand as the art we made of our shattered bones, our severed wings, our lone feathers still drifting somewhere across the sea.

And so I walked to Mama, and Mama is old now, she walks with a cane and she breathes with effort, the fumes of the past choke her still, silence her still, and when she thinks I have come for my lessons, she opens her dried mouth to say, Oh child, in our world, there was power in words no more.

And I use my softened palms, so very different from world-worn roughened ones, to cup those cheeks that carry the battle-weary lines of time, like half-scribbled sketches etched upon her skin, and I say, No, Mama, no more, no more.

She closes her eyes, the softest glimmer of a tear seeps out from the corner of those half-shut eyes, and her smile seems juxtaposed, as if stolen from the lips of a child and gifted to the mouth of an old remnant of the past.

And then she mumbles, oh, she mumbles, a cornucopia of secrets between two women across the shadows of time, and I hope she believes in words, once more, once more.

The Melody of Words: A Review of South of the Border, West of the Sun

The evening falls in like the caress of a lover. The lights dim, and a heart of darkness is awakened. A faceless pianist plays a rendition of Duke Ellington’s ‘Star-Crossed Lovers’ in a jazz bar in Tokyo. Hajime, the narrator, sits there, at home and yet stranded, sipping his last drink of the night, when the doors open, and in comes a woman, a woman with a face he treasured in another life.

 

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‘“For a while” is a phrase whose length can’t be measured. At least by the person who’s waiting.’ South of the Border, West of the Sun

In 1992, Haruki Murakami penned a story that started in a quaint little town in Japan in the 1960s and sped across decades into the heart of a beguiled jazz-loving romantic Tokyo. South of the Border, West of the Sun is a rendition of the swansong that was Hajime’s life, one intermixed with love and melancholia in equivalent proportions, and narrates a simple, and eerily futile, tale of an ordinary man’s life, a man burdened by enormous dreams.

Growing up as a lonely single child, Hajime the child finds friendship and the first pangs of unrealized love in the company of Shimamoto, his childhood friend. Carrying her memories and the symphony of Nat King Cole’s ‘South of the Border, West of the Sun’, half-remembered in the sounds of vinyl records and the silence of afternoons, Hajime steps into adolescence. He finds love in the arms of his classmate and girlfriend, Izumi, and yet, the sense of incompleteness, of inadequacy, never truly deserts him.

 

Ending the relationship at the cost of being haunted by ghosts of regrets and guilt in years to come, Hajime the dreamer comes to Tokyo, where he continues his education and gets himself a job as a book editor, only to be disillusioned by the monotony of his existence.

 

The following years are spent as Hajime the young man who finds stability and settlement in life, as he makes a home with his wife Yukiko, and opens up two successful jazz bars with the help of his father-in-law in the popular city. Yet the memory of the wraith from an unfinished love story never truly leaves him, giving him only a half life in return.

 

That is where Murakami uses his sheer brilliance of language to create a trance and uses his knowledge of music to frame a sequence that forever emblazons itself into the reader’s mind, somewhere after a third of his short novel is completed, as he reintroduces Shimamoto, the phantom of Hajime’s past in the heart of his present, inevitably creating the most iconic turning point of the plot.

 

Spinning a tale that follows a lucid trajectory, South of the Border, West of the Sun is by no means a complicated novel that keeps you on the edge of your seat. It does not drive you to constantly be on your toes, or crave for further details. Instead, it flows like a stream of words that gradually woos you into its lull, offering you the aftertaste of melancholy and inadequacy behind.

 

But the essential soul of the novel lies in the spin of its words. Murakami masterfully injects a unique Murakami-like melody to his words, threading the spaces in between with music, especially jazz, as he sews in a heartland of ineffectual romanticism. In an act that is not often associated with the writer, he lets the grand narrative and the overarching threshold of the novel supersede the character depth, letting the sequencing of events speak bounds about it instead.

 

And with this conjugation of music and lyrics, Murakami lets the novel transcend to a plane hitherto achieved by a handful of contemporary books, where language creates visual frames of reference with every change of sequence. From a description of poring rain to the sunrise in the end, the words weave themselves to embody a lens, something to view Murakami’s world with.

 

Another added layer of penmanship is the rise and fall of the counter-development of characters. Even if Hajime is the compass of visualizing the plot, Murakami lets Shimamoto rise as a concept perceived by the narrator, as if looking through the haze of a dream, while Yukiko gradually, and steadily, rises as the pillar of reality, Shimamoto’s polar opposite. The graphs presented by either of the two women form the moral framework of the novel, as the reader is forced to dwindle in the insufficiency of the narrator, only to question the trajectory of the novel even when the last line has been said and done.

 

South of the Border, West of the Sun is a rendition that is borne of words, caricatured with imagery in interloping sequences, and a powerful ode to the bildungsroman genre, with the signature Murakami taste of existential crisis. And even when the book has been long since read, its words half-remembered and erased, Ellington’s notes resonate to the lull of melancholia whenever you hear ‘Star-Crossed Lovers’ in the years to come.